In this paper, we propose a new technique for the enhancing images. It will work on removing the noise contained in the image as well as improving its contrast based on three different enhancing transforms, we commence by embedding the image into a neutrosophic domain; where the image will be mapped in three different levels, a level of trueness, a level of falseness and a level of indeterminacy. Hence, we act separately on each level using the enhancement transforms. Finally, we (...) introduce a new analysis in the field of analysis and processing of images using the neutrosophic crisp set theory via Mat lab program where has been obtained three images, which helps in a new analysis to improve and retrieve images. (shrink)

The philosophy of Epictetus, a freed slave in the Roman Empire, has been profoundly influential on Western thought: it offers not only stimulating ideas but practical guidance in living one's life. A. A. Long, a leading scholar of later ancient philosophy, gives the definitive presentation of the thought of Epictetus for a broad readership. Long's fresh and vivid translations of a selection of the best of Epictetus' discourses show that his ideas are as valuable and striking today as they were (...) amost two thousand years ago. This is a book for anyone interested in what we can learn from ancient philosophy about how to live our lives. (shrink)

Введение. Чтобы понять причины войн и конфликтов, которые, к сожалению, все больше охватывают современную цивилизацию, нам необходимо использовать междисциплинарный подход. Исследования войн, который реже называют полемологией – это мультидисциплинарное исследование природы насилия. Спасение человечества как проблема, которую в масштабах цивилизации пытался решить Н. Фёдоров, еще в ХІХ столетии, заключена в природе насилия и в возможностях эту природу осознать и изменить. Методология. В исследовании был использован системный подход для выявления внутренней взаимосвязи между различными видами насилия и, соответственно, противодействия насилию. Новизна. В (...) результате систематизации современных исследований в полемологии установлено, что современная наука не обладает возможностями влиять на генную структуру агрессии. По этой причине, проблема спасения человечества возлагается на технологии нейропрограммирования мозга, включая образовательные технологии, основу которых составляет антропологический подход. Выводы. Установление четких границ, или рубикона, между принуждением и собственно насилием, как злом, возможно только в тех случаях, когда человечество абстрагируется от частных интересов и за основу принимает вопросы, затрагивающее будущее цивилизации Земли. Проблема спасения человечества – это проблема актуальности общей идеи, идеала и ценностей в масштабах цивилизации Земли. Это вопрос не национальных стратегий безопасности, которые ориентированы на сохранение и развитие национально-культурных интересов, а безопасности цивилизации Земли, в основе которой заложены интересы ноосферы Земли и всеобщего спасения человечества в противостоянии с силами космоса. В сравнении с опасностями, которые подстерегают человечество из масштабов космоса, межнациональные и региональные конфликты, противостояния и войны, утрачивают свою первоочерёдность. (shrink)

The Western tradition of philosophy began in Greece with a cluster of thinkers often called the Presocratics, whose influence has been incalculable. They include the early Ionian cosmologists, Pythagoras, Heraclitus, the Eleatics (Parmenides, Melissus, and Zeno), Empedocles, Anaxagoras, the atomists and the sophists. All these thinkers are discussed in this 1999 volume both as individuals and collectively in chapters on rational theology, epistemology, psychology, rhetoric and relativism, justice, and poetics. A chapter on causality extends the focus to include historians and (...) medical writers. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:A Bridge From Analysis to Action:Psychodynamic Analyses of Religion and Michael S. Hogue's American ImmanenceAJ Turner (bio)I. IntroductionThe purpose of this essay is to work constructively with Michael S. Hogue's groundbreaking American Immanence: Democracy for an Uncertain World to demonstrate how psychodynamic analyses of religion are essential theoretical allies in the fight for resilient democracy. The "revolution in mind"1 that psychodynamic approaches contribute, especially in their analyses of religion, (...) both complements and complicates socio-political theory as a whole. In the improvisational spirit of "yes-and," the goal here is not to identify and decry the failures and shortcomings of Hogue's theopolitical vision but rather to inspire the recovery of a sibling discourse—a kind of "rebirth of a forgotten alternative"2—that also draws deeply from the American immanental tradition in order to add psychodynamic depth to Hogue's timely and important analysis. Psychodynamic theories of religion shed light on how symbolic identifications, including and especially ultimate concerns, structure personal and collective experience. By engaging religion and theology sympathetically, constructively, and creatively, theorists such as Rollo May, Gordon Allport, Karen Horney, Erich Fromm, and Ernest Becker departed from the skepticism, reductionism, and dismissal that characterized psychoanalytic analyses of religion in the wake of Freud.3 Each of these figures, and especially Becker whose work will be a focus in this essay, are noteworthy interlocutors for extending Hogue's theopolitical theorizing of resilient democracy, particularly in how they drew unique inspiration from the American immanental tradition [End Page 44] in their social analyses. In this respect, they provide a more robust theorization of the psychosocial conditions of the associational ethos needed to connect Hogue's conception of resilient democracy with forms of agonistic organization and democratic activism. Briefly stated, psychodynamic approaches are a helpful bridge for connecting these proposals to strategies of organization, their impediments, and collective action.In this way, both psychodynamic analyses of religion and Hogue's theopolitical innovation insist that no revolutionary political change is possible, and certainly not of the kind or scale needed to counter our wickedly entangled global crises, without a deep engagement with theological imaginaries. They differ, however, in their theoretical aims. Whereas Hogue compellingly argues for the political upshot of a theology deriving from the American immanental tradition, psychodynamic analysts of religion focus on the function of ultimate concerns in individual and collective life. In other words, American Immanence rests on a methodology of analyzing the philosophical and theological assumptions that have contributed to our climate crises and then presenting clear and compelling articulation of an alternative paradigm meant to open up new ways of being. In contrast psychodynamic analyses leverage conceptual clarity of psychic reality for the fundamentally therapeutic aim of transformation. At their best, both approaches share what could be called an etiological orientation to ontological questions in order to provide liberative alternatives through rational understanding and clarification, but the terrain, and thus the problems they hope to mitigate in their analyses are focused differently. Extending the visual metaphor, they are different lenses highlighting different areas of the same landscape. Furthermore, it must be said that neither are sufficient in themselves, but the psychodynamic theorists of religion to be highlighted in this essay share deeply with Hogue's heading in American Immanence.II. A Problematic AssumptionIn emphasizing and attempting to explain4 the role of non-rational processes in the both individual and social processes of perception and organization of experience, psychodynamic theories confound a widely held and problematic assumption that the triumph of rational analysis is the hallmark for building the society to which we should aspire. Political theory in general, [End Page 45] especially as it has taken its cues from a rationalist legacy about the inherently liberating force of Reason, has been weighted toward an assumption that its task of exposing the mystifications of power would suffice in inspiring more "rational" and therefore necessarily equitable social organization. This speaks to the longstanding socio-political interest in "consciousness raising" tactics, which are often meant to dispel "false consciousness." It even comes across in the emphases of Deweyan pragmatists on education. Psychologists of all stripes point out that this approach... (shrink)